celli, not in their opinions and doctrines, but only in their manner of living. The Fratricelli were real monks, subjected to the rule of St. Francis; while the Bizochi or Beguins, if under the same title by John XXII. in the bull already cited. Add to all these authorities, that of the learned Da-Fresne, who, in his Glossar. Latinit. mediæ, observes, that this denomination is derived from Bizockus, which signifies in French une Besace, i. e. a sack or wallet, such as beggars in general, and these holy beggars in particular, were accustomed to carry about with them. The term Bocasotus, (or Vocasotus, as Da-Boulay writes it,) has without doubt the same origin, and bears the same signification. It is used by Jordan, in his Chronicle, from which we shall cite a remarkable passage in the following note. The denominations of Beghards and Beguins, given to the Tertiaries in France and Ita ly, are very frequently met with in the ecclesiastical history of the middle ages. The accounts, however, which both ancient and modern writers generally give of these famous names, are so uncertain, and so different from each other, that we need not be surprised to find the history of the Beghards and Beguins involved in greater perplexity and darkness, than any other part of the ecclesiastical annals of the period now mentioned. It is therefore my present object to remove this perplexity, and dispel this darkness as far as that can be done in the short space to which I am confined, and to disclose the true origin of these denominations.

we except their sordid habit, and certain observances and maxims, which they followed in consequence of the injunctions of the famous saint above mentioned, lived after the manne:

vout than their neighbours, were called Beghardi o Begutta.

The observations we have hitherto made with re spect to the origin and signification of the words in question, will serve as a clue to rescue the atten ive reader from that labyrinth of difficulties in which the subject has been involved. They will also enable him to account for the prodigious multitudes of Beghards and Beguins that sprang up in Europe in the thirteenth century, and will show him how it hap pened, that these denominations were given to above 30 sects or orders, which differed widely from each other in their opinions, discipline, and manner of living. The original signification of the word Beghard, (or Beggert, as it was pronounced by the common people,) was importunate beggar. Therefore, when the people saw certain persons, not only embracing with resignation, but also with the most voluntary choice, and under a pretext of devotion, the horrors of absolute poverty, begging their daily bread from door to door, and renouncing all their worldly possessions and occupations, they called all such persons Beghards, or, if they were women, Beguttes, without considering the variety of opinions and maxims by which they were distinguished. The sect called Apostles, the rigid Franciscans, the brethren of the free spirit (of whom we shall speak hereafter,) all embraced this sordid state of beggary; and though among these orders there was not only a wide difference, but even the greatest opposition, the Germans called them indiscriminately Beghards, from the miserable state which they had all embrac ed. Nor is this to be wondered at; the character which they possessed in common was striking, white the sentiments and maxims that divided them c■caped the observation of the multitude.

The words Beghard or Beggehard, Begutta, Beghinus, and Beghind, which only differ in their terminations, have all one and the same sense. The German and Belgic nations wrote Beghard and Begutte, which terminations are extremely common in the language of the ancient Germans. But the French substituted the Latin termination for the German, and changed Beghard into Beghinus and Beghina; so that those who in Holland and Germany were called Beghard and Begutte, were denomi- But the word Beghard acquired a second, and a nated, in France, Beghini and Beghine. Even in new signification, in this century, being employed, Germany and Holland, the Latin termination was as we have already observed, to signify a person who gradually introduced instead of the German, particu- prayed with uncommon frequency, and who distinlarly in the feminine term Begutta, of which change guished himself from those about him by an extrawe might allege several probable reasons, if this ordinary appearance of piety. The force of this were the proper place for disquisitions of that na- term, in its new signification, is the same with that ture. There are many different opinions concerning of the word Methodist, which is at present the denothe origin and signification of these terms, which it mination of a certain sect of fanatics in Great Briwould be too tedious to mention, and still more so tain. Such, therefore, as departed from the manner to refute. Besides, I have done this in a large work of living that was usual among their fellow-citizens, concerning the Beghards, wherein I have traced out, and distinguished themselves by the gravity of their with the utmost pains and labour, (from records, the aspect and the austerity of their manners, were greatest part of which had never before seen the comprehended under the general denomination of light,) the history of all the sects to whom these Beghards and Beguttes in Germany, and of Beguins names have been given, and have, at the same time, and Beguines in France. These terms, as we could detected the errors into which many learned men show by many examples, comprehended at first even have fallen, in treating this part of the history of the the monks and nuns; but, in process of time, they church. At present, therefore, setting aside many were confined to those who formed a sort of interopinions and conjectures, I shall confine myself to a mediate order between the monks and citizens, and brief inquiry into the true origin and signification who resembled the former in the manner of living, of these words. They are undoubtedly derived from without assuming their name or contracting their the old German word beggen or beggeren, which sig- obligations. The Tertiaries, therefore, or half-monks nifies to seek any thing with importunity, zeal, and of the Dominican, Franciscan, and, in general, of all earnestness. In joining to this word the syllable the religious orders, were called Beghards; for hard, which is the termination of many German though, as lay-citizens, they belonged to the body words, we have the term Beggehard, which is appli-politic, yet they distinguished themselves by their cable to a person who asks any thing with ardour monkish dispositions, and their profession of extraand importunity; and, therefore, common mendi- ordinary piety and sanctity of manners. The fracants, in the ancient German language, were called ternity of weavers, the Brethren of St. Alexius, the Beghard, from which the English word beggar is followers of Gerard the Great, in a word, all who Inanifestly derived. Begutta signifies a female beg- pretended to an uncommon degree of sanctity and gar. When Christianity was introduced into Ger- devotion, were called Beghards, although they proimany, the word beggen, or beggeren, was used in a cured the necessaries of life by honest industry religious sense, and expressed the act of devout and without having recourse to the sordid rade of beg fervent prayer to the Supreme Being. Accordingly, ging. we find, in the Gothic translation of the Four GoSpels attributed to Ulphilas, the word beggen employ. ed to express the duty of the earnest and fervent prayer. Hence, when any person distinguished himself from others by the frequency and fervour of his devotional service, he was called a Beghard, i. e. a devout man; and the denomination of Begutta was given in the same sense, to women of uncommon piety. And as they who distinguished themselves from others by the frequency of their prayers, thus assumed a more striking air of external devotion than the rest of their fellow-Christians, all those who were ambitious of appearing more religious and de

The denominations, therefore, of Beghards, Be guttes. Beguins, and Beguines, are rather honourable than otherwise, when we consider their origin; and they are mentioned as such, in several records and deeds of this century, whose authority is most respectable, particularly in the Testament of St. Louis, king of France. But, in the sequel, these terms lost gradually, as the case often happens, their primitive signification, and became marks of infamy and deri sion. For, among these religious beggars and these sanctimonious pretenders to extraordinary piety, there were many, whose piety was nothing more than the most senseless superstition; many, also

of other men, and were therefore considered in || Their origin was of earlier date than this cenno other light, than as seculars and laymen.* tury; but it was only now that they acquired It is, however, to be observed, that the Bizochia name, and made a noise in the world Their were divided into two classes, which derived primitive establishment was, undoubtedly, the their respective denominations of perfect and effect of virtuous dispositions and upright inimperfect, from the different degrees of austeri- tentions. A certain number of pious women, ty that they discovered in their manner of liv- both virgins and widows, in order to maintain ing. The perfect lived upon alms, abstained their integrity, and preserve their principles from wedlock, and had no fixed habitations. from the contagion of a vicious and corrupt The imperfect, on the contrary, had their age, formed themselves into societies, each of houses, wives, and possessions, and were en- which had a fixed place of residence, and lived gaged, like the rest of their fellow-citizens, in under the inspection and government of a fethe various affairs of life.t male head. Here they divided their time between exercises of devotion, and works of honest industry, reserving to themselves the liberty of entering into the state of matrimony, as also of quitting the convent, whenever they thought proper. And as all those among the female sex, who made extraordinary profes sions of piety and devotion, were distinguished by the title of Beguines, (i. e. persons who were uncommonly assiduous in prayer,) that title was given to the women of whom we are now speaking. The first regular society of this kind that we read of, was formed at Nivelle in Brabant, in 1226;† and it was followed by so many institutions of a like nature in France, Germany, Holland, and Flanders, that, toward the middle of the thirteenth century, there was scarcely a city of any note, that had not its beguinage, or vineyard, as it was sometimes called in conformity to the style of the Song of Songs. All these female sotitled Josephi Geldolphi a Ryckel Vita S. Beggæ, cum Adnotationibus, p. 65-227. Duaci, 1631. Now, though we grant that those writers have not fallen into an error who place the rise of the Beguines in the twelfth or thirteenth century, yet the small number of authentic records, which they have to pro duce in favour of their antiquity, is an incontestable proof of the obscurity in which they lay concealed before the time in which these authors placed their origin, and may render it almost probable, that the only convent of Beguines, that existed before the thirteenth century, was that of Vilvorden.

XLI. We must not confound these Beguins and Beguines, who derive their origin from an austere branch of the Franciscan order, with the German and Belgic Beguines, who crept out of their obscurity in this century, and multiplied prodigiously in a very short time.‡ whose austere devotion was accompanied with opinions of a corrupt nature, entirely opposite to the doctrine of the church; and (what was still more horrible) many artful hypocrites, who, under the mask of religion, concealed the most abominable principles, and committed the most enormous crimes. These were the fools and knaves who brought the denomination of Beghard into disrepute, and rendered it both ridiculous and infamous; so that it was only employed to signify idiots, heretics, or hypocrites. The denomination of Lollards, of which sect we shall soon have occasion to speak, met with the same fate, and was rendered contemptible by the persons who masked their iniquity under that specious title.

* See the Acta Inquis. Tolos. published by Limborch, p. 298, 302. &c. Among the various passages of ancient writers, which tend to illustrate the history of the Fratricelli and Beguins, I shall quote only one, which is to be found in Jordan's Chronicon, published by Muratori, in his Antiq. Ital. medii Ævi, tom. iv. p. 1020, and confirms almost every thing we have said upon that head; anno 1294. "Petrus de Macerata et Petrus de Forosempronio apostatæ fuerunt ordinis Minorum et hæretici. His petentibus eremitice vivere, ut regulam B. Francisci ad literam servare possent; quibus plures Apostatæ adhæserunt, qui statuin communitatis damnabant et declarationes regulæ, et vocabant se Fratres S. Francisci (he ought to have said Fratricellos) Sæcu lares, (i. e. the Tertiaries, who were the friends and associates of the Fratricelli, without quitting, however, their secular state, or entering into the monas. tic order;) Sæculares autem vocarunt Bizocios aut Fratricellos vel Bocasotos." Jordan, however, errs in affirming, that the Sæculares were called Fratricelli; for the latter name belonged only to the true monks of St. Francis, and not to the Tertiaries. The other circumstances of this account are exact, and show that the more austere professors of the Franciscan rule were divided into two classes, namely, friars and seculars, and that the latter were called Bizochi. "Ii dogmatizabant, quod nullus summus pontifex regulam B. Francisci declarare potuit. Item, quod angelus abstulit a Nicolao tertio papatus auctoritatem Et quod ipsi soli sunt in via Dei et vera ecclesia," &c

This division is mentioned, or supposed by several authors, and more especially in the Acta Inquisit. Tolosanæ, p. 303, &c.

In the seventeenth century, there was a great debate carried on in the Netherlands on this subject. In the course of this controversy it was proved, by the most authentic and unexceptionable records and diplomas, that, so early as the eleventh and twelfth centuries, there had been several societies of Beguines established in Holland and Flanders. It is true, that no more than three of these authentic acts were produced; the first was drawn up in 1065, the second in 1129, the third in 1151; and they were all three drawn up at Vilvorden by the Beguines. See Aub. Miræus, Ópera Diplomatico-historica, tom. ii. c. xxvi. p. 948, and tom. iii. p. 623.-Erycius Puteanus, de Beghinarum apud Belgas Instituto. This treatise of Puteanus is to be found with another of the same author, and upon the same subject in a work en

*

* All the Beghards and Beguines that yet remain in the Netherlands, where their convents have almost entirely changed their ancient and primitive form, affirm unanimously, that both their name and institution derive their origin from St. Begghe, duchess of Brabant, and daughter of Pepin, mayor of the palace of the king of Austrasia, who lived in the seventh century. This lady, therefore, they consider as their patroness, and honour her as a kind of tutelar divinity with the deepest sentiments of veneration and respect. See Jos. Geld. a Ryckel. Vit. S. Beggæ, a work of great bulk and little meri and full of the most silly and insipid fables.-Those who are not well-wishers to the cause of the Beguines, adopt a quite different account of their origin, which they deduce from Lambert le Begue, a priest and native of Liege, who lived in the twelfth century, and was much esteemed for his eminent piety. The learned Peter Coens, canon of Antwerp, has defended this opinion with more erudition than any other writer, in his Disquisitio Historica de Origine Beghinarum et Beghinagiorum in Belgio, Leod 1672.

Other historians say, in 1207.

See Matth. Paris, Histor. Major, ad An. 1243 and 1250, p. 540, 696.-Thomas Cantipratensis in Bono Universali de Apibus, lib. ii. cap. li.-Pet. de Her. enthal, in his Annals, from which we have a very remarkable passage cited by Jos. Geld, a Ryckel, in his Observationes ad Vitam S. Begga, sect. cxcvi. The origin and charters of the convents of Begui nes, that were founded during this and the following century in Holland and Flanders, are treated in an ample manner by Aub. Miræus, in his Opera His. torico-diplomatica, John Bapt. Grammaye, in his Antiquitates Belgica, Anton. Sanders, in his Bra

cieties were not governed by the same laws; || the Greek and Latin writers, who, during the but, in the greatest part of them, the hours same period, acquired fame by their learned that were not devoted to prayer, meditation, productions. The most eminent among the or other religious exercises, were employed in Greeks were, weaving, embroidering, and other manual labours. The poor, sick, and disabled Beguines, were supported by the pious liberality of such opulent persons as were friends to the order.

Nicetas Acominatus, who composed a work, entitled the History and Treasure of the Or thodox Faith;

Germanus, the Grecian patriarch, of whom we have yet extant, among other productions of less note, a Book against the Latins, and an Exposition of the Greek Liturgy;

Theodorus Lascaris, who left behind him several treatises upon various subjects of a re

against the Latins, which was the reigning passion among such of the Greeks as were endowed with tolerable parts, and were desirous of showing their zeal for the honour of their nation;

Nicephorus Blemmida, who employed his talents in the salutary work of healing the divisions between the Greeks and Latins;

Arsenius, whose Synopsis of the Canon Law of the Greeks is far from being contemptible;

Georgius Acropolita, who acquired a high degree of renown, not only by his historical writings, but also by the transactions and negotiations in which he was employed by the emperor Michael,

XLII. This female institution was soon imitated in Flanders by the other sex; and considerable numbers of unmarried men, both bachelors and widowers, formed themselves into communities of the same kind with those of the Beguines, under the inspection and go-ligious nature, and who also entered the lists vernment of a certain chief, and with the same religious views and purposes; reserving to themselves, however, the liberty of returning to their former mode of life.* These pious persons were, in the style of this age, called Beghards, and (by a corruption of that term usual among the Flemish and Dutch) Bogards; from others they received the denomination of Lollards: in France they were distinguished at first by that of Bons Valets, or Bons Garcons, and afterwards by that of Beguins: they were also styled the Fraternity of Weavers, from the trade which the greatest part of them exercised. The first Beghard society seems to have Deen that which was established at Antwerp in 1228; and this establishment was followed by many similar associations in Germany, France, Holland, and Flanders, though, after all their success, their congregations were less numerous than those of the Beguines. It is worthy of observation, that the Roman pontiffs never honoured the societies of the Beghards and Beguines with their solemn or explicit approbation, or confirmed their establishments by the seal of their authority. They, however, granted them a full toleration, and even defended them often against the stratagems and violence of their enemies, who were many in number. This appears by the edicts in favour of the Beghards, which the pontiffs granted in compliance with the solicitations of many illustrious personages, who wished well to that society. It did not, however, continue always to flourish. The greatest part of the convents, both of the Beghards and Beguines, are now either demolished, or converted to other uses. In Flanders, indeed, a considerable number of the latter still subsist, but few of the former are to be found in any country.

XLIII. After the accounts hitherto given of the rulers of the church, and of the religious orders that were instituted or became famous during this century, it will not be improper to conclude this chapter, by mentioning briefly

pantia et Flandria illustrata, 2nd by other writers of the Belgic history.

*Matth. Paris, Hist. Major, ad An. 1253.

† See Ryckelii Vita S. Begga, p. 635.-Ant. Sanderi Flandria Illustrata, lib. iii. c. xvi. J. Bapt. Grammaye's Antiquit. Fland. p. 22.-Aub. Miræi Opera Diplom. Hist. tom. ii. c. clxviii.-Helyot, Hist. des Ordres, tom 711. p. 248, who is nevertheless chargeable with many errors.-Gerardus Antoninus, Pater Minister (so the head of the order is called in our times) Beghardorum Antwerpiensium, in Episola ad Ryckium de Beghardorum origine et fatis, n Ryckelii Vita S. Begga, p. 489. This author, in leed, from a spirit of partia ity to his order, conceals the truth desig nedly a various places

Johannas Beccus or Veccus, who involved himself in much trouble, and excited the odium of many, by defending the cause of the Latins against his own nation with too much zeal;

George Metochita, and Constantine Meli teniota, who employed, without success, their most earnest efforts to bring about a reconcilia tion between the Greeks and Latins;

George Pachymeres, who acquired reputa tion by his commentary upon Dionysius, the pretended chief of the mystics, and by a history which he composed of his own time; and,

George the Cyprian, whose hatred of the Latins, and warm opposition to Veccus abovementioned, rendered him more famous than all his other productions.*

XLIV. The prodigious number of Latin writers that appeared in this century, renders it impossible for us to mention them all; we shall therefore confine our account to those among them, who were the most eminent, and whose theological writings demand most frequently our notice in the course of this history. Such were,

Joachim, abbot of Flora in Calabria, who was a man of mean parts and of a weak judgment, full of enthusiastic and visionary notions, but was esteemed for his piety and supposed knowledge, and was even considered, during his life and after his death, by the miserable and blinded multitude, as a prophet sent from above. The pretended propnecies of this silly fanatic are abundantly known, and have been frequently published;f

*For a more ample account of all these writers, the reader may consult the Biblioteca Græca of Fabricius.

The life of Joachim was written in Italian by Gregory di I auro, and published at Naples in 1660 The first edition of his prophecies appeared at Venice. in 1517; and it was followed by several new editions, to satisfy the curiosity of the populace, great and small

among whom the Dominican and Franciscan || director.* These two laws, which, by the au monks made the greatest figure on account of their unintelligible jargon and subtlety, shed perplexity and darkness over the plain truths of religion by their intricate distinctions and endless divisions, and by that cavilling, quibbling, disputatious spirit, which is the mortal eneiny both of truth and virtue. It is true that these scholastic doctors were not all equally chargeable with corrupting the truth; the most enormous and criminal corruptors of Christianity were those who led the multitude into the two following abominable errors: that it was in the power of man to perform, if he wished, a more perfect obedience than God required; and that the whole of religion consisted in an external air of gravity, and in certain composed bodily gestures.